Mahāratnakūṭadharmaparyāyaśatasāhasrikaparivartakāśyapaparivartaṭīkā
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Texts/Mahāratnakūṭadharmaparyāyaśatasāhasrikaparivartakāśyapaparivartaṭīkā
Texts/Mahāratnakūṭadharmaparyāyaśatasāhasrikaparivartakāśyapaparivartaṭīkā
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महारत्नकूटधर्मपर्यायशतसाहस्रिकपरिवर्तकाश्यपपरिवर्तटीका
Mahāratnakūṭadharmaparyāyaśatasāhasrikaparivartakāśyapaparivartaṭīkā
དཀོན་མཆོག་བརྩེགས་པ་ཆེན་པོ་ཆོས་ཀྱི་རྣམ་གྲངས་ལེའུ་སྟོང་ཕྲག་བརྒྱ་པ་ལས་འོད་སྲུངས་ཀྱི་ལེའུ་རྒྱ་ཆེར་བཤད་པ།
dkon mchog brtsegs pa chen po chos kyi rnam grangs le'u stong phrag brgya pa las 'od srungs kyi le'u rgya cher bshad pa
An Extensive Explanation of the Kāśyapa Chapter of the One-Hundred-Thousand Dharma Discourses of the Great Heap of Jewels (84000)
Text
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Description
This commentary, attributed to Sthiramati (slob dpon blo brtan), offers an extensive explanation of the Kāśyapaparivarta. It is preserved in Tibetan translation (Tengyur, RKTST 3349) and in a Chinese translation, Da Baoji jinglun 大寶積經論, attributed to Bodhiruci (I) of the Later Wei dynasty (508–535 CE); the commentary's own Indic title is not securely known. The work combines two distinct modes of exegesis: a close, word-by-word gloss on the sūtra's terminology, followed by a more discursive, philosophical treatment that closely parallels the wording of the Viniścayasaṃgrahaṇī section of the Yogācārabhūmi.
See Resource: Silk, Jonathan A. "Remarks on the Kāśyapaparivarta Commentary." In Pāsādikadānaṃ: Festschrift für Bhikkhu Pāsādika, edited by M. Straube, R. Steiner, J. Soni, M. Hahn, and M. Demoto, 381–97. Marburg: Indica et Tibetica Verlag, 2009.
Quoted in the aligned translations
Reference
Sthiramati (slob dpon blo brtan). mahāratnakūṭadharmaparyāyaśatasāhasrikaparivartakāśyapaparivartaṭīkā [महारत्नकूटधर्मपर्यायशतसाहस्रिकपरिवर्तकाश्यपपरिवर्तटीका]. dkon mchog brtsegs pa chen po chos kyi rnam grangs le'u stong phrag brgya pa las 'od srungs kyi le'u rgya cher bshad pa [དཀོན་མཆོག་བརྩེགས་པ་ཆེན་པོ་ཆོས་ཀྱི་རྣམ་གྲངས་ལེའུ་སྟོང་ཕྲག་བརྒྱ་པ་ལས་འོད་སྲུངས་ཀྱི་ལེའུ་རྒྱ་ཆེར་བཤད་པ།]. [An Extensive Explanation of the Kāśyapa Chapter of the One-Hundred-Thousand Dharma Discourses of the Great Heap of Jewels (84000)]. Tengyur, RKTST 3349 http://www.rkts.org/cat.php?id=3349&typ=2.
Interconnections
1 Classical commentary of
Kāśyapaparivarta. (T. 'Od srung gi le'u; C. Yiri monibao jing; J. Yuinichi manihōkyō; K. Yuil manibo kyǒng 遺日摩尼寶經). In Sanskrit, "The Kāśyapa Chapter"; a sūtra from one of the earliest strata of Indian Mahāyāna Buddhism, probably dating from sometime in the first Century CE. The sūtra offers an overview of practices emblematic of bodhisattvas, which are arranged in several groups of four practices apiece. The text cites a "bodhisattva canon" (bodhisattvapiṭaka) as the source for the teaching on the six perfections (pāramitā) and offers one of the earliest mentions of the "thought of enlightenment" (bodhicitta) in its Mahāyāna interpretation as the aspiration to achieve buddhahood. A bodhisattva who generates this thought even for the first time is said to be superior to the solitary buddhas (pratyekabuddha) and disciples (śrāvaka). Disciples are also censured as not being true sons of the Buddha, an early expression of the later Mahāyāna school's more explicit denunciations of the so-called hīnayāna. The sūtra also refers to bodhisattva precepts (see bodhisattvaśīla), which will subsequently be elaborated upon in such texts as Maitreya/Asaṅga's Bodhisattvabhūmi and in such Chinese apocrypha as the Fanwang jing. The Kāśyapaparivarta was one of the first sūtras translated into Chinese, by the Indo-Scythian monk *Lokakṣema (c. 178-198 CE) in 179 CE; a later recension is also included in the massive Ratnakūṭa collection of sūtras. The Kāśyapaparivarta is one of a substantial number of scriptures in the Ratnakūṭa collection for which Sanskrit recensions have been rediscovered and edited. Its Sanskrit manuscript was first discovered in Khotan in the 1890s and was more than one thousand years old; other Sanskrit fragments have subsequently been recovered. (Source: "Kāśyapaparivarta." In The Princeton Dictionary of Buddhism, 426. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
1 Scholarship
This article surveys scholarship on the Indian commentary to the Kāśyapaparivarta (KPCy), preserved only in Tibetan and Chinese translation, occasioned by the 2008 publication of Ōtake Susumu's annotated Japanese rendering in the Shin Kokuyaku Daizōkyō series. Silk highlights the KPCy's close structural relationship to the Viniścayasaṃgrahaṇī of the Yogācārabhūmi, which shares substantial wording with the commentary's "extended commentary" (kōshaku) portion, and reviews the scholarly debate over which text is prior. He also addresses the vexed question of the KPCy's authorship, traditionally attributed in Tibetan sources to a Sthiramati — an attribution Silk finds doubtful given discrepancies with the well-known Yogācāra scholar of that name, suggesting instead that more than one significant author may have shared the name. Drawing on Suguro's hypothesis, Silk proposes that the KPCy's distinctive two-part structure (a word-by-word "abbreviated commentary" combined with a more philosophical "expanded commentary") arose because its author based the latter on the earlier *Viniścayasaṃgrahaṇī} while adding original, sūtra-focused analysis of his own. The article includes two comparative tables mapping the commentary's structure against Ōtake's edition, the Chinese and Tibetan canons, and the corresponding sections of the Kāśyapaparivarta sūtra itself. (Abstract generated by Claude.ai Aug 11, 2026])
1 A topic of
This article surveys scholarship on the Indian commentary to the Kāśyapaparivarta (KPCy), preserved only in Tibetan and Chinese translation, occasioned by the 2008 publication of Ōtake Susumu's annotated Japanese rendering in the Shin Kokuyaku Daizōkyō series. Silk highlights the KPCy's close structural relationship to the Viniścayasaṃgrahaṇī of the Yogācārabhūmi, which shares substantial wording with the commentary's "extended commentary" (kōshaku) portion, and reviews the scholarly debate over which text is prior. He also addresses the vexed question of the KPCy's authorship, traditionally attributed in Tibetan sources to a Sthiramati — an attribution Silk finds doubtful given discrepancies with the well-known Yogācāra scholar of that name, suggesting instead that more than one significant author may have shared the name. Drawing on Suguro's hypothesis, Silk proposes that the KPCy's distinctive two-part structure (a word-by-word "abbreviated commentary" combined with a more philosophical "expanded commentary") arose because its author based the latter on the earlier *Viniścayasaṃgrahaṇī} while adding original, sūtra-focused analysis of his own. The article includes two comparative tables mapping the commentary's structure against Ōtake's edition, the Chinese and Tibetan canons, and the corresponding sections of the Kāśyapaparivarta sūtra itself. (Abstract generated by Claude.ai Aug 11, 2026])
